CRITERION (3) "CONTAINS ABSOLUTE PRINCIPLES" ....... to continue.

[A] Clear creedal doctrine for Muslims

The Islamic creed unanimously adhered to by all Muslims, can be generally summed up into three: (1) At-Tauhiid (2) Ar-Risaalah (3) Al-Aakhirah. These are completely opposed to the pagan beliefs, ideas and ways of the Arabs in Muhammad’s time. And for this creed to have totally supplanted the myths, superstitions and idolatry within one generation, is astounding. In the process, the Qur’anic teachings replaced the narrow and worldly orientation of the Arabs with a worldview that emphasises the pre-eminence of man’s eternal existence in the hereafter, and yet it was opposed to the extreme idea of totally denouncing the world and living the life as hermits (ascetics) and celibates like that of some other religion before it. Believers in Islam are commanded to also be involved in worldly affairs, to celebrate wholeness of life with gratefulness being steadfast upon the (Shari’ah) guided path of Allah s.w.t., in spite of the trials and tribulations which have to be encountered in this world. Unlike the secularists, for Muslims the life in this world is very much linked to the hereafter and must not be dichotomised. Worldly involvement of a Muslim is not as an end to itself, but only as means of fulfilling a trust (Amanah) in preparation to meet our Maker in the eternal Hereafter. This creed also overturned the Arab paganistic concept of tribal honour and replaced it with a sense of piety and consciousness God (Taqwa) as the basis for honour, irrespective of one’s social standing; advocating regard for the brotherhood of man seeking to bind them into one universal community of believers (ummah) transcending all boundaries, as truly cosmopolitan comprising of every nation; and declaring the right of every one to being equally deserving of truth and knowledge; breaking the tribal bigotry and class discrimination prevalent in Arabia.

Unlike some other religion, which have had to convene Synods, Councils or gatherings of scholars long after to formulate their fundamental doctrines, - for Muslims these three doctrinal pillars were already clearly established within the Quran and have been continuously upheld since the time of Muhammad s.a.w. These three aspects are the broad general guidelines to serve every Muslim in every epoch:

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيۡهِ مِن رَّبِّهِۦ وَٱلۡمُؤۡمِنُونَ‌ۚ كُلٌّ

ءَامَنَ بِٱللَّهِ وَمَلَـٰٓٮِٕكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيۡنَ أَحَدٍ۬

مِّن رُّسُلِهِۦ‌ۚ وَقَالُواْ سَمِعۡنَا وَأَطَعۡنَا‌ۖ غُفۡرَانَكَ رَبَّنَا وَإِلَيۡكَ ٱلۡمَصِيرُ

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَا‌ۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡہَا مَا ٱكۡتَسَبَتۡ

“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying. Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved.”

(Qur’an: Baqarah: 2: 284-285)

1. In Tauhiid (the belief in the Absolute Oneness of God), the fundamental knowledge concerning Who God is, His Exalted attributes, His Beautiful and Perfect names, the Justice, Wisdom and Mercy of His Decree etc., has been clearly established in the Qur’an itself.

قُلۡ هُوَ ٱللَّهُ أَحَدٌ ٱللَّهُ ٱلصَّمَدُ لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدُۢ

“Say: He is Allah, the One! Allah, the eternally Besought of all! He begetteth not nor was begotten. And there is none comparable unto Him.”

(Qur’an: Surah al-Ikhlas: 112: 1-4)

قُلۡ يَـٰعِبَادِىَ ٱلَّذِينَ أَسۡرَفُواْ عَلَىٰٓ أَنفُسِهِمۡ لَا تَقۡنَطُواْ

مِن رَّحۡمَةِ ٱللَّهِ‌ۚ إِنَّ ٱللَّهَ يَغۡفِرُ ٱلذُّنُوبَ جَمِيعًا‌ۚ إِنَّهُ ۥ هُوَ

ٱلۡغَفُورُ ٱلرَّحِيمُ

وَأَنِيبُوٓاْ إِلَىٰ رَبِّكُمۡ وَأَسۡلِمُواْ لَهُ ۥ مِن قَبۡلِ أَن يَأۡتِيَكُمُ

ٱلۡعَذَابُ ثُمَّ لَا تُنصَرُونَ

وَٱتَّبِعُوٓاْ أَحۡسَنَ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّڪُم مِّن قَبۡلِ

أَن يَأۡتِيَڪُمُ ٱلۡعَذَابُ بَغۡتَةً۬ وَأَنتُمۡ لَا تَشۡعُرُونَ

Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. "Turn ye to your Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped. (54) "And follow the Best of (the courses) revealed to you from your Lord, before the Penalty comes on you of a sudden, while ye perceive not!—

(Qur’an: Surah Az-Zumar: 39: 53-55)

2. So, too, regarding Ar-Risalah (the Message - some termed it as "Sam-'iyah" i.e. what was heard through revelation), in which every Muslim upholds - the belief in angels (malaa-ikah), the divine books of revelation (kutub), the veracity of all previous prophets (Rusul) and the finality of the prophethood with Muhammad s.a.w. (khatm-al-anbiyaa’) after whom prophethood ceased.

مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ۬ مِّن رِّجَالِكُمۡ وَلَـٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّـۧنَۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمً۬ا

“Muhammad is not the father of any man among you, but he is the messenger of Allah and the Seal of the Prophets; and Allah is ever Aware of all things.”

(Qur’an: Surah Ahzab: 30: 40)

لَّقَدۡ كَانَ لَكُمۡ فِى رَسُولِ ٱللَّهِ أُسۡوَةٌ حَسَنَةٌ۬ لِّمَن كَانَ يَرۡجُواْ ٱللَّهَ وَٱلۡيَوۡمَ ٱلۡأَخِرَ وَذَكَرَ ٱللَّهَ

“Verily in the messenger of Allah ye have a good example for him who looketh unto Allah and the Last Day, and remembers Allah much.”

(Qur’an Surah: Ahzab: 30: 21)

3. In the concept of Al-Akhirah (the Hereafter), believe in the afterlife - of the grave, the resurrection, the judgement, reward and punishment, paradise and hell etc. It is because such things are explicitly mentioned in the Qur’an, that no Muslim would deny them, although the Arabs of Muhammad’s time had no notion of the eternal life in the Hereafter.

قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِ‌ۖ حَتَّىٰٓ إِذَا جَآءَتۡہُمُ ٱلسَّاعَةُ بَغۡتَةً۬

قَالُواْ يَـٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيہَا وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ

ظُهُورِهِمۡ‌ۚ أَلَا سَآءَ مَا يَزِرُونَ

وَمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَعِبٌ۬ وَلَهۡوٌ۬‌ۖ وَلَلدَّارُ ٱلۡأَخِرَةُ خَيۡرٌ۬ لِّلَّذِينَ يَتَّقُونَ‌ۗ

أَفَلَا تَعۡقِلُونَ

قَدۡ نَعۡلَمُ إِنَّهُ ۥ لَيَحۡزُنُكَ ٱلَّذِى يَقُولُونَ‌ۖ فَإِنَّہُمۡ لَا يُكَذِّبُونَكَ

وَلَـٰكِنَّ ٱلظَّـٰلِمِينَ بِـَٔايَـٰتِ ٱللَّهِ يَجۡحَدُونَ

“They indeed are losers who deny their meeting with Allah until, when the Hour cometh on them suddenly, they cry: Alas for us, that we neglected it! They bear upon their backs their burdens. Ah, evil is that which they bear!

Naught is the life of the world save a pastime and a spot. Better far is the abode of the Hereafter for those who keep their duty (to Allah). Have ye then no sense?

We know well how their talk grieveth thee, though in truth they deny not thee (Muhammad) but evil-doers flout the revelations of Allah.

Messengers indeed have been denied before thee, and they were patient under the denial and the persecution till Our succour reached them. There is none to alter the decisions of Allah.”

(Qur’an: Surah An’am: 33: 31-34)

These three aspects are the primary and basic creed held by every Muslims, irrespective of variety of interpretations in their details held by diverse schools of thought (madzaa-hib) amongst Muslims. Muslims always find new and yet profound understandings and relevance in this Islamic creed, which serves as guidance to teach and orientate them to the true meaning of life and Existence. Just like a traveller whose understanding of symbols on his map is confirmed ever profoundly when he encounters the reality of the landscape during his actual journey, so too with the unfolding of his life, a Muslim will recognize more profoundly the truth in the creed.

At later times, Muslims may differ in their understanding of the details of these (regarded as secondary or branched "Furu'iyah"), because as the reality of life is being unfolded, understanding actual reality becomes clearer. Yet they are unanimous with regards to the essential principles of the creed, unchanging from what had already been stipulated. Just as travellers share common maps, they cannot be expected to share identical experience in their journey in life. Although the maps always remain the same, the perspective of each travellers and his understanding of its interpretation may differ in accordance to where they are in the historical journeying. Thus, because of this, Muslims are not to judge as unbelievers, other Muslims who may not subscribe to their detailed interpretation of these ("furu'iyah"), as long as these three aspects ('usuliyyah" or principles) of the general Creed are not opposed to or contradicted by them.

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CRITERION: (3) CONTAINS ABSOLUTE PRINCIPLES……….

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All fundamental principles which the book contains must be absolute (in the sense of it not relative or limited by circumstance of its time). It can be shown to contain perennial relevance and remain as true today as they had been asserted in the past at the time of its revelation, as they will remain true in the future.

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The Blue Qur'an in Kufic Script

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• Relativism and contemporary scholarship

Many non-Muslim academicians and Orientalists, researching on Islam, have claimed themselves to be objective and neutral in their findings. Although they oftentimes shower accolades and praises for many astounding aspects of the Prophet Muhammad s.a.w. and the teachings of Islam, yet the fact that they have remained uncommitted to accept Islam has been a puzzle to many Muslims. “How is it that they know so much about the truth concerning the greatness of our Prophet s.a.w. and yet never became a Muslim?” Some Muslims are unaware of how ridiculous and naïve they are when they are quick to offer excuses for such people saying: “perhaps God has not given them the divine guidance (Taufiq wa-al-Hidayah) yet”, as though God is to be blamed for this! Have they asked these people the reason why they are not yet committed to accepting Islam? It all boils down to their approach, and their motive and intention in studying Islam. Perhaps Islam is, to them, merely a subject to satisfy their intellectual curiosity; or the academic field which they happen to be involved in; but never as a personal quest to finding Truth and of seeking the path to salvation.

There are some Muslims who are overawed by these non-Muslim scholars and would imitate and even advocate that other Muslims also be as “objective” as their Orientalist mentors when they study Islam. In their opinion, it seems that to be “objective” one must remain aloof, like an outsider looking in only, and not to subject one’s personal faith or belief to the findings in one’s research. This method has inadvertently created certain modern Muslim academicians and intellectuals who may be well informed about Islam but who are not committed to its truth and its teachings as ad-Deen . And sadly, because they are seen as Muslims, people may confuse them as though they are the Islamic scholars “(al-‘ulama’) of our time, whereas, these are people who may in fact be pursuing the same sentiment and agenda of their Orientalists teachers.

Questionable - objectivity and neutrality

We are to note that these people’s claim of objectivity and neutrality is questionable, knowing that the approach to the study of religion has been very much influenced by anthropology and the humanistic social sciences, which posited the premise that religions are mere projections of human imaginations – that man created religion out of his need for it; that it is something relative – a mere phenomenon in human history. They reject any form of absolutism, for they have already embraced secular philosophy as the guiding principle of their research. For them to include acknowledgement of God’s existence and to accept as absolute reality the idea of divine communication (revelation), would be taboo, for they always assume that these should only belong to theology and not to science. Rarely, if ever, are their assumptions challenged in the academic discourses and theses, when they purport that all religions are mere products of man’s own ingenuity and not a proof for the existence of an Absolute being? If such is their thinking on Islam, then perhaps they would have presumed (i.e. taken for granted) that whatever principles Muhammad s.a.w. could possibly bring, would be but from a mortal. Those principles would have been totally affected by the knowledge and understanding relative to his time so that in the future, these might be contradicted and displaced by later wisdom. And after 1400 years, they may imagine that many of these principles would have to be discarded and changed. Alas, this presumption is unfounded to their disappointment, when time and again the Muslims rallying call in reformation is not by embracing evolution and surrender to the inevitability of change, but rather “the return to the Qur’an and As-sunnah”.

THE CASE FOR AL-QUR’AN

If one is truly objective (in the sense of seeking justice) and is sincere in analysing the history of the Arabs and in comparing their condition before with that after the revelation of the Qur’an, it would become obvious that their society underwent a drastic change – one that was quite revolutionary. Their trends, worldview and accepted norms were in fact overturned and replaced with fundamental principles quite unknown to them before this, and since then it has continued to be adhered to even till today. Moreover, these principles can justifiably be said to be too advanced for that time, so that they cannot be explained away as having their origin in human and societal influences current at that time.

Muhammad s.a.w. was a well-known personality where there were no lacunae to his presence and history living amongst his people. His noble lineage and character were never doubted, and his being illiterate and having never undergone any tutelage from anyone were well-known. In addition, prior to his receiving the Qur’anic revelation he had never shown any ambitious tendencies or revolutionary streak by challenging those around him but was known to lead an unassuming life. All these points must be noted.

It was only after receiving the revelation and following its commandments that Muhammad s.a.w. made an impact – albeit a revolutionary one and with principles and a message that confronted and challenged many common values held by his community; a message which was even regarded as quite alien to the Arabic and the Quraishite tribalistic tradition and to the existing worldview. If a parallel needs to be drawn, Muhammad s.a.w. cannot be said to belong amongst philosophers and thinkers or revolutionaries of human history, but rather he belongs to a genre known to the monotheistic tradition as Prophets and Messengers of God. And this is what he did claim himself to be. Yet the Arabs had had no such precedents or known such traditions ever since the times of the Prophets Ibrahim a.s. (Abraham) and Isma-il a.s. (Ishmael). If ever it is true, as purported by some, that his claim could be influenced via human contact and social intercourse, then Muhammad’s assertion and achievement would not be unique – because others would surely have been similarly affected and would have been known to them even if it were to be of a lesser degree. But, were there any? Those who would make such a claim must prove it.

How to prove?

Thus the challenge (as earlier mentioned in Criterion 2) for doubters to “then bring a Surah like there unto” would have been easily responded to, but yet none was ever produced. Those who are familiar with the Judeo-Christian tradition, and who can identify a similarity with Muhammad’s claim, have always connected it with the phenomena of revelation rather than of a purely humanistic origin. Such an example is the case of Waraqah ibn Naufal, the cousin of Khadijah r.a.; a man who was acquainted with the religion of the Christians and Jews. When told of Muhammad’s experience on the mountain he identified the source of the visitation as “Namus” whom he asserted had in the past come to Abraham and Moses, and foretold that Muhammad would follow similar fate as theirs. Another was Salman al-Farisi r.a. (Salman the Persian) who identified Muhammad as the awaited Prophet mentioned in Judeo-Christian scriptures, and became one of the early converts and a close confidant to Muhammad s.a.w.

Its fundamental teachings established and upheld

Below are a few of the fundamental teachings, which have been established and continuously upheld by Muslims. These are teachings which came to reform the lives of people of Muhammad’s time and that have continued to be relevant in reforming subsequent generations of Muslims. We are to note that the Qur’anic concept of religious reformation (tajdid) is not about changing or mere replacement of old with new, in the way that this may have occurred in Western Christianity. In Islam, reformation is renewal in the sense of restoring the original, pristine, and fundamental teachings of Islam amidst the accumulated general practices, such that Islam is viewed afresh and relevant practise is applied. This is by careful removal of all secondary accretions or innovations which may have been introduced because of contextual needs relative at the time of application of certain Islamic practice (but which may in time have lost their relevance and may cause deviation in practice of the people if continued to be adhered to). This reformation is also achieved by referring back closely to the primary and fundamental principles (which have universal relevance) and from which new but yet relevant approaches are found to replace the particular practice that requires reform. Thus it is that Muslims are ever confident of ensuring the continual applicability and relevance of Islam because these universal teachings have been permanently preserved in the Qur’an as well as in the authenticated reports of the Sunnah of the Prophet s.a.w. Qualified Islamic scholars or jurists (fuqaha’) are trained to differentiate between teachings which are secondary from those which are primary; the mere outward forms from the essential inherent teachings, the general from the particular, the non-specific from the specific, and the non-principles from the principles.

As an illustration let us look at the Islamic stand against alcohol, which covers every intoxicant, and that is shown in this verse.

يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُوٓاْ إِنَّمَا ٱلۡخَمۡرُ وَٱلۡمَيۡسِرُ وَٱلۡأَنصَابُ وَٱلۡأَزۡلَـٰمُ رِجۡسٌ۬ مِّنۡ عَمَلِ ٱلشَّيۡطَـٰنِ فَٱجۡتَنِبُوهُ لَعَلَّكُمۡ تُفۡلِحُونَ

“O You who have attained to faith! Intoxicants, and games of chance, idolatrous practices, and the divining of the future are but a loathsome evil of Satan’s doing: Shun them so that you may be successful “

(Qur’an: Ma’idah: 5: 90)

Although during the Prophet’s time the actual drink or intoxicant by this term “khamr” which it referred to specifically was a kind of drink made from fermented grapes i.e. wine, yet it cannot be limited to wine. This is because, according to lexicologists, the Arabic word “khamr” which is derived from the verb “khamara” carries the meaning “he concealed” or “obscured” and therefore it generally denotes every substance the use of which obscures the intellect i.e. intoxicates. Its use specifically for wine during the Prophet’s time was only incidental. Thus every Islamic scholar holds to the juristic maxim: “al-‘ibratu bi umuu-mi al-lafz, laa bi- khu-suu-si al-sabab” which means: “the lesson (the principle or precept to be followed) is on the general (meaning and application of the) phrase, not to the specific cause (i.e. particular object per se which happen to be referred to).” Although wine seemed to be specifically referred to at the time of Prophet Muhammad s.a.w. yet in principle, what is being condemned is every kind of intoxicant substance (the use of which obscures the intellect) that is known or will be known to man. And today, the dangers of alcoholism, substance abuse and drug addiction are well acknowledged scourges, whereas the Qur’an has not only explicitly warned mankind against it over the last 1400 years, it has since that time built a movement towards eradicating this menace and has been successful in producing the biggest society of teetotallers with an uncompromising stance towards all kinds of alcohol; a community that accepts it should “shun them” totally, not even imbibing a drop of it.

Principles such as these have timeless relevance and values which, although remaining firm and unchanging but yet permits flexibility or rather adaptability in regard to its application. This is because it takes into consideration the actual context in the life faced by people in each era. As a result it has remained resilient to changing circumstances. This is how the principle teachings in the Qur’an continue to remain universally relevant. This wisdom which has its basis in the Qur’an and was well understood by the Prophet s.a.w., cannot be something that can be attributed to the human mind .

Although much can be said, for the sake of brevity I have chosen just a few examples of these principles to show that these are totally original teachings which could not be due to the influence of the society or any trends in the period in which Muhammad s.a.w. lived, yet these principle teachings remain relevant and continue to be upheld, thus proving their universality.

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CRITERION: (2) "UNIQUE AND INIMITABLE"……to continue.

Ridiculous suggestions from them, refuted in the Book itself:

The challenge to disprove this claim still stands, yet some people, instead of taking it up, only manage to throw in many “red herrings” i.e. irrelevant issues or questions towards the book; mere distractions, which do not affect the standing claim. Such criticism has no relevance to the challenge but rather demonstrates a streak of cynicism stemming from obstinate ignorance of the issue.

Yet, the author of this book did not leave such questions unanswered but even these questionings have been refuted in the book itself, for Muhammad was assured by Allah s.w.t. in the Qur’an:

وَلَا يَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَـٰكَ بِٱلۡحَقِّ وَأَحۡسَنَ تَفۡسِيرًا

“And no question do they bring to thee but We reveal to thee the Truth and the explanation thereof”

(Qur’an: al-Furqan: 25: : 33)

If they say: “Why an Arabic Qur’an?

The Book replies:

وَلَوۡ جَعَلۡنَـٰهُ قُرۡءَانًا أَعۡجَمِيًّ۬ا لَّقَالُواْ لَوۡلَا فُصِّلَتۡ ءَايَـٰتُهُ ۥۤ‌ۖ ءَا۠عۡجَمِىٌّ۬ وَعَرَبِىٌّ۬‌ۗ قُلۡ هُوَ لِلَّذِينَ ءَامَنُواْ هُدً۬ى وَشِفَآءٌ۬‌ۖ

“Now had We willed this [divine writ] to be a discourse in a non-Arabic tongue, they would surely have said, ‘Why are not its verses explained in detail? What! (a book) not in Arabic and (a messenger) an Arab?’ Say: ‘It is a Guide and a Healing to those who believe”

(Qur’an: Ha Mim Sajda: 32: 44)

In response to the question, the Qur’an cites two reasons. Firstly, if it were to be in another language, it would not be an effective medium to efficiently carry messages laden with profound wisdom as it may require long-winded sentences to express something in detail. Whereas Arabic, (belonging to the Semitic group of languages), is very profound indeed. Every word can be traced to its (tri-lateral) roots that can share a wide range of semantic fields of words with exact meanings. Thus its words are capable of conveying layers of deep meanings while maintaining the minimum usage of expression without yet losing its elegance – together presenting the hallmark of wisdom.

The second reason for an Arabic Qur’an, (and to expose the foolishness of such questioning) is that it reminds the audience that the Messenger is an Arab. Surely, the book must be in the language, which can be understood by him. If it were to be in a language other than Arabic, then it would again invite questioning, or perhaps a relevant excuse for finding fault with its rationale – why not Arabic when the messenger is an Arab?

If they say: “Why has not the Qur’an been revealed to him all at once?”

The Book replies:

وَقَالَ ٱلَّذِينَ كَفَرُواْ لَوۡلَا نُزِّلَ عَلَيۡهِ ٱلۡقُرۡءَانُ جُمۡلَةً۬ وَٲحِدَةً۬‌ۚ ڪَذَٲلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ‌ۖ وَرَتَّلۡنَـٰهُ تَرۡتِيلاً۬

“Those who reject Faith say: ‘Why is not the Qur’an revealed to him all at once?’ Thus is it revealed that We may strengthen thy heart thereby, and We rehearsed it to thee in slow well-arranged stages, gradually”

(Qur’an: al-Furqan: 25: 32)

Whether the Book came all at once or not, actually neither proves nor disproves its divine origin. But to appease the curiosity of those who try to find fault, seeing that Muhammad s.a.w. received it gradually, the author explains its rationale – i.e. it is to strengthen the Prophet with its messages. Interestingly, the manner of its revelation is here stated. It is as though, the revelations also function as a spiritual aid, as educational material, and as a source of solace and guidance fitting with the context of the Prophet’s unfolding mission.

If they say: “Muhammad may have received it from the Devil!”

The Book replies:

وَمَا تَنَزَّلَتۡ بِهِ ٱلشَّيَـٰطِينُ وَمَا يَنۢبَغِى لَهُمۡ وَمَا يَسۡتَطِيعُونَ

“No evil ones have brought down this (revelation). It would neither suit them nor would they be able to produce it!”

(Qur’an: ash-Shuara: 210-211)

Seeing that this Book has amazing qualities (i.e. they recognize its miraculous nature), and yet refusing to acknowledge divine authorship, there are some who cynically suggest a ridiculous explanation by the accusation that Muhammad s.a.w. may have perhaps received it from the devil. The Qur’an rejects this absurd assertion and provides two important reasons against such an accusation.

First, how can one say it is from the devil because if we are sincere and objective, the message contained within this book and the whole of the teaching of Islam would clearly indicate that it is completely against the devil and all that which it represents? It even teaches the audience, that prior to reciting this book, they are to seek refuge in God from the devil[1]; and it teaches men to shun all evil[2] and reminds them to beware of the devil who is the avowed enemy of mankind[3]. The point of it all is: how then does it suit the devil if it is indeed from him - as purported by them?


Secondly, and this is important to remember, it contains the standing challenge to produce another like it. To suggest that it can be from other than God should be proven by bringing something like it as the proof, not by mere allegation.

If they say: “It is a fraud!”

The Book replies:

قُلۡ جَآءَ ٱلۡحَقُّ وَمَا يُبۡدِئُ ٱلۡبَـٰطِلُ وَمَا يُعِيدُ

“Say: ‘Truth has arrived, and falsehood neither creates anything new, nor restores anything”

(Qur’an: Saba’: 34: 49)

Even today there are some cynics and bigoted scholars influenced by prejudiced writings of their past Orientalist commentators on Islam who quite simplistically, smear Muhammad s.a.w. and his teachings with the labels of “fraud” and of falsehood. Yet the Book has already responded to such accusations by putting forth a potent argument – “that falsehood and fraud can neither create anything new nor can it restore anything.” History and the many aspects of development which Islam established and spearheaded have shown how its teachings have transformed the idol-worshipping Arabs towards a Tawhidic (monotheistic) worldview, created a new civilization (a truly cosmopolitan civilization as distinct from those other past civilizations); and it has restored many of the teachings of the earlier prophets as evidenced in the many verses correcting Judaic-Christian beliefs and practices.

There have been many past writings guised as scholarly work or so-called ‘academic research’ which have unashamedly distorted and purposely misrepresented the truth about Islam, especially by those academicians termed as Orientalists, and patronised by Western colonialist powers. These kinds of works only demonstrated their jaundiced view of Islam and only serve as proofs of their insincerity and run counter to their claim of being objective (neutral). Such lies could never be sustained and are now beginning to be refuted by their own contemporary scholars [4]. Even the Roman Catholic Church, to its credit, has now reversed its earlier bigoted stand towards Islam in the II Vatican Council (1962-1965) as recorded in their encyclical ”Nostra Aetate”[5].


When we consider the Arabic language used, it was the Qur’an which has transformed it into a scientific language previously unknown to the Arabs themselves and which was successful in transforming the worldview or weltanschauung of the Arabs. Contemporary linguists, researchers and thinkers, especially when they study its linguistic semantics and worldview – scholars such as the world-renowned Islamic scholar, Syed Muhammad Naquib Al-Attas, as well as others like Toshihiko Izutsu and Daniel Madigan – have posited and affirmed this view.[6]


If they say:” He was taught by a Jew or a Christian!”

The Book replies:

وَلَقَدۡ نَعۡلَمُ أَنَّهُمۡ يَقُولُونَ إِنَّمَا يُعَلِّمُهُ ۥ بَشَرٌ۬‌ۗ لِّسَانُ ٱلَّذِى يُلۡحِدُونَ إِلَيۡهِ أَعۡجَمِىٌّ۬ وَهَـٰذَا لِسَانٌ عَرَبِىٌّ۬ مُّبِينٌ

“We know indeed that they say ‘It is a man that teaches him’ (but)
the tongue of him they wickedly pointed to is notably foreign, while it
(Al-Qur’an) is Arabic, pure and clear”

(Qur’an: an-Nahl: 16: 103)

Even during Muhammad’s time, the Quraisyh had made such an accusation when they claimed that he had learnt it from a Zibr Ar-Rumi (a Greek slave). It was recorded that when his Quraiysh master beat this Zibr, he even denied having taught Muhammad s.a.w. but instead he vehemently asserted and swore that it was rather Muhammad s.a.w. who taught him the Qur’an. The Qur’an recorded this and has even provided a rational argument for rejecting such an accusation levelled against Muhammad s.a.w. by pointing out that the ‘miraculous’ nature (inimitability) of the Qur’an is in the impeccable Arabic language, in contrast to such accusations which purported that he had learnt it from an A’jamiy (a non-Arab, be they a Jew or a Christian). Can an Arab possibly learn perfect Arabic from a non-Arab? Lest we forget, the challenge to produce something like the Qur’an still stands. Thus, if such an accusation was to be believed, it would have been possible for the Quraiysh then, to learn from such people, the way as they purported that Muhammad had learnt, and presented it. Yet there was none such achievement.

وَمَا كَانَ هَـٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ
“Now this Qur’an could not possibly have been devised by anyone save God.”

(Qur’an: Yunus: 10: 37)

Remember that these questions evades addressing the challenge, "Try and produce something like it!" - which they were unable. The author asserts emphatically, no one else could possibly do it except Allah s.w.t.

Yet, it is also amazing that the Book had included responses to every criticism against it by prominent Arab linguists and others - which would also be repeated again in the future, by all manners of cynics and sceptics of lesser erudition in this Arabic language. The method it seems would merely be "red herrings", raising questions not relevant to the challenge, i.e. instead of producing a likeness to the Qur'an. Still, even to these questions raised, Muslims are very certain that by referring to its consistent message, appropriate response are already there and can be found. Thus unlike book of human authorship, which usually would be revised in subsequent editions, this Book does not need any revision.

SUBHAA-NALLAAH!

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Footnotes:

[1] Q: An-Nahlu:16:98 “Now whenever you happen to read this Qur’an, seek refuge with God from Satan, the accursed.”

[2] Q: an-Nur: 24: 21 “O you who attained to faith! Follow not Satan’s footsteps: for he who follows Satan’s footsteps [will find that], behold, he enjoins but deeds of abomination and all that runs counter to reason.”; Q: al-Mujadilah: 58: 19 “Such as these are Satan’s partisan: oh verily it is they, the partisan’s of Satan, who will truly be the losers!” Etc.

[3] Q: al-Isra’: 17: 53 “verily, Satan is always ready to stir up discord between men – for, verily, Satan is man’s open foe!”; Q: Fatir : 35: 6 “Behold, Satan is a foe unto you: so treat him as a foe.” Etc.

[4] This only affirms the truth of the Qur’anic statement that “the right way (Truth) is distinct from error” (Q: al-Baqarah: 2: 105)

[5]“Encyclopaedia of Catholicism” in pp 680 under “Catholic-Islam Relations Today” – published by HarperCollins Publisher (1995)

[6] Excerpts of their findings (see Chapter 12 of this book.)

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CRITERION (2) "UNIQUE AND INIMITABLE...."

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A Book from God must be unique so that it is distinct from other books. Thus, inimitability (the impossibility for any similar book to be produced) is an important quality.

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THE CASE FOR AL-QUR’AN

Mere claim of its originating from God is insufficient to convince the doubters to believe. Yet a doubt itself is not the same as a refutation. In the Qur’an, the audience (specifically the Quraiysh of Makkah, and generally all mankind) were challenged by the Book with an interesting proposition, very much akin to the falsification test for any one offering a scientific theory.

The falsification test

A mere doubt is to be considered in the category of conjectures (surmising). A doubt does not yet represent assertion of truth regarding a matter, but rather only an admission of our lack of understanding of it. Although a person may not as yet believe because of the presence of doubt in him, still this (doubt) itself is not a counter argument of any certainty, and therefore cannot be used as a basis to disprove the claim.

To address the doubters, a falsification test is offered, which provides ways for proving how they can validly reject this contention or assertion; a test that others can validate or use to confirm or verify. Thus, the falsification test also becomes a verifiable evidence of the claim, i.e. the claim stands until it is proven wrong by applying the test. For example, (for the sake of simplification) if we want to verify the assertion that electrical current flows in a particular wire, surely we cannot show its existence in itself (essence of electricity). Any person can doubt the assertion, but mere doubt is not a proof. We can make a valid claim by proposing that those who still doubt it – i.e. thinking that electrical current is indeed absent – carry out a test to disprove our claim. Thus we list down several verifiable tests that can be conducted by them to prove their claim of its non-existence e.g. the test-pan would not light up, or a magnetic needle placed next to it will not be affected, or such other things that can be done to falsify our assertion that there is indeed electricity present.

Uniqueness and inimitability

In the case of the Qur’an, it proposes ways by which any doubters can try to falsify its claim. To claim Divine authorship, one characteristic that indicates this would be, that it must indicate its uniqueness and inimitability (i.e. that none can produce the like of it); such that it proves it is not an ordinary work of mere mortals. Thus in the Qur’an, it sets forth this argument:

وَإِن ڪُنتُمۡ فِى رَيۡبٍ۬ مِّمَّا نَزَّلۡنَا عَلَىٰ عَبۡدِنَا

فَأۡتُواْ بِسُورَةٍ۬ مِّن مِّثۡلِهِۦ وَٱدۡعُواْ شُهَدَآءَكُم

مِّن دُونِ ٱللَّهِ إِن كُنتُمۡ صَـٰدِقِينَ فَإِن لَّمۡ تَفۡعَلُواْ

وَلَن تَفۡعَلُواْ فَٱتَّقُواْ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ

وَٱلۡحِجَارَةُ‌ۖ أُعِدَّتۡ لِلۡكَـٰفِرِينَ

“And if you doubt any part of what We have bestowed from on high, step by step, upon Our servant Muhammad), then produce a Surah of similar merit, and call upon any other than God to bear witness for you – if what you say is true! And if you cannot do it – then be conscious of the fire whose fuel is human beings and stones which awaits all who deny the truth!”

(Qur’an: al-Baqarah: 2: 23-24)

To better appreciate the significance of this, we have to also understand the historical context for its revelation. The Arabs (especially the elite Quraysh of Makkah) were to be convinced of Muhammad’s prophethood by some signs (termed as “mu’jizat” ), i.e. something which they could discern as the proof. Most prophets, when sent to their people, were bestowed with such “mu’jizat” (which sometimes is translated with the English word “miracle”). These would usually challenge common perceptions, especially aspects then in practice and held in high esteem by the society at the time. Thus, amongst the miracles of Prophet Moses a.s., was for him to present something which defeated the capabilities of Pharaoh’s sorcerers – since the practice of sorcery was in vogue then. It also challenged the perceived might of Pharaoh since this was also the obsession of the Egyptians and of Pharaoh. For Prophet Jesus a.s. on the other hand, it was an age when people were seeking for cures and healing for diseases; for sustenance and prolonging life. Thus, the type of miracles performed by Jesus a.s., of healing and even reviving the dead, can be distinguished distinctly from that type performed by Moses a.s.

Arabs greatest accomplishment

To the Arabs at the time of Muhammad s.a.w. then, it was their language (Arabic), linguistic and literary skills in composing odes and poetry which were held in highest regard. This was their greatest accomplishment, one which they had honed, and it marked them out as Arabs . In a sense, this would be their only real possession of pride as a people, for theirs was a life of wandering nomads, as Bedouins, where permanency resided in their cultural heritage passed down orally rather than relying upon physical outward forms and structures, to ensure continual preservation for posterity of their identity.

Challenge to the best Arab linguist and literati

Poets representing tribes gathered in Ukaz, the well-known annual market at Makkah, which drew pilgrims and traders from the entire peninsula to the shrine of Abraham. The entrepôt trade upon which the Quraiysh thrived, also showcased their patronage for preserving Arab culture through organizing competitions on poetry declamation to compete for honours by reciting their compositions. The best amongst them would have their compositions hung on the Ka’abah wall, and the poets showered with accolades and gifts. It was in such time and circumstance that we can appreciate the challenge – to the best Arab literati in the field to try to come up with one Surah (chapter – the shortest in the Qur’an is only three verses) equal in quality with that in the Qur’an. To non-Arabic speakers, this point may not be easily appreciated as that of these experts of Arabic language. They and their time were regarded, (and this is acknowledge even today), as the peak in terms of linguistic proficiency in classical Arabic. The poems of these poets are still memorised and studied even today for the appreciation of pure Arabic. They were the appropriate candidates for such a challenge, and yet all of them failed.

Many of these celebrated poets of the Quraysh, like Musaylama al-Kadz-dzab, Thulaihah ibn Khuwailid al-Asady, An-Nadhor ibn Harith, Mutanabby, Ibn al-Muqoffa etc., attempted but could not succeed but were even denounced by their own when compared to the style, eloquence, exquisite beauty and profoundness of the Qur’an. One well known poet at the time, Walid ibn Mughirah (himself a respected leader of the Quraysh), even admitted to his peers, after hearing Muhammad’s recitation of a portion of the Qur’an saying, that these could not be the work of mortals – whether it be of man or spirits – echoing precisely a verse in the Qur’an:

وَمَا كَانَ هَـٰذَا ٱلۡقُرۡءَانُ أَن يُفۡتَرَىٰ مِن دُونِ ٱللَّهِ

وَلَـٰكِن تَصۡدِيقَ ٱلَّذِى بَيۡنَ يَدَيۡهِ وَتَفۡصِيلَ ٱلۡكِتَـٰبِ

لَا رَيۡبَ فِيهِ مِن رَّبِّ ٱلۡعَـٰلَمِينَ

“Now this Qur’an could not possibly have been devised by anyone save God: nay indeed, it confirms the truth of whatever there still remains [of earlier revelations] and clearly spells out the revelation [which comes] – let there be no doubt about it – from the Sustainer of all the worlds.”

(Qur’an: Yunus: 10: 37)

Reason for their non-acceptance

Despite their failure and inability to disprove Muhammad’s claim with this challenge, the Quraysh were not willing to admit defeat and submit to the prophet’s assertion of him being the Messenger of God. Yet, they could not help but admire the Qur’an. “Where did Muhammad get these?” would be the question they would ask. The phenomenon of divine revelations would not be alien to those subscribing to the Judaic and Christian faiths (referred to as “ahl al-kitab” – followers of earlier revelations), as they could easily recognize this phenomenon. But not so for the Arabs, the worshippers of idols, who had long since departed from the Abrahamic faith and had adopted pagan worship. Their free-spirited nature, envy and sense of honour made them proud of their own capabilities such that they would not easily concede that a man, just like them, could have such a unique ability. For sure, there were a few accusations that Muhammad s.a.w. may have copied it from somewhere. But, this would further be impossible to sustain, for they were confounded by the fact that they knew who Muhammad was, and that they knew that he could neither read nor write. “How did he ever get these recitations?” And the Qur’an chided them with this reminder:

وَكَذَٲلِكَ أَنزَلۡنَآ إِلَيۡكَ ٱلۡڪِتَـٰبَ‌ۚ فَٱلَّذِينَ ءَاتَيۡنَـٰهُمُ

ٱلۡڪِتَـٰبَ يُؤۡمِنُونَ بِهِۦ‌ۖ وَمِنۡ هَـٰٓؤُلَآءِ مَن يُؤۡمِنُ بِهِۦ‌ۚ

وَمَا يَجۡحَدُ بِـَٔايَـٰتِنَآ إِلَّا ٱلۡڪَـٰفِرُونَ وَمَا كُنتَ

تَتۡلُواْ مِن قَبۡلِهِۦ مِن كِتَـٰبٍ۬ وَلَا تَخُطُّهُ ۥ بِيَمِينِكَ‌ۖ

إِذً۬ا لَّٱرۡتَابَ ٱلۡمُبۡطِلُونَ بَلۡ هُوَ ءَايَـٰتُۢ بَيِّنَـٰتٌ۬

فِى صُدُورِ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ‌ۚ وَمَا يَجۡحَدُ

بِـَٔايَـٰتِنَآ إِلَّا ٱلظَّـٰلِمُونَ

“For it is thus that We have bestowed this divine writ from on high upon thee (O Muhammad). And they to whom we have vouchsafed this divine writ believe in it – just as among those [followers of earlier revelation] there are some who believe in it. And none could knowingly reject Our messages unless it be such as would deny [an obvious] truth: for, [O Muhammad] thou hast never been able to recite any divine writ ere this one [was revealed], nor didst thou ever transcribe one with thine own hand – or else, they who try to disprove the truth [of thy revelation] might indeed have had cause to doubt [it]. Nay, but this [divine writ] consists of messages clear to the hearts of all who are gifted with [innate] knowledge – and none could knowingly reject Our messages unless it be such as would do wrong [to themselves].”

(Qur’an: al-Ankabut: 29: 47-49)

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Nouman Ali Khan - Divine Speech Prologue - Part 1 (VERY RELEVANT)

CRITERION (1) "CLAIMS ITSELF TO BE FROM GOD"

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The Book itself must make the claim, and not what people attribute to it later, based on whatever reasons.

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This should be the first criterion since, too often, discussions towards ascribing divine authorship to a book have been made because of people’s opinions or assumptions, rather than what the book itself claims. Therefore we should firstly ask: “Does the book make such a claim?”

THE CASE FOR AL-QUR’AN

The Qur’an, being the revelation made to Prophet Muhammad s.a.w[1]., the unlettered, over a span of 23 years of his life, is “the recitation” (the literal meaning of the word “Al-Qur’an”) and has consistently referred to itself by this term and also the term Al-Kitab “the book” (divine writ) from God. Its compilation, memorization and recording were supervised and completed during the lifetime of Muhammad s.a.w. As such, even if there is only a single claim contained within it, this would have been sufficient to fulfill this criterion. Yet this assertion, that it is indeed a Revelation from God, occurs too many times and is consistently mentioned throughout the Qur’an, so that it cannot be ignored.

Muhammad’s mission (s.a.w.) was, from the very start, to refer people to these revelations which he had received, as a sign of Divine origin. This point is important to note since many contemporary students of comparative religion presume that the Qur’an is in the same genre and has a history somewhat analogous to scriptures of other religions. This is erroneous. In other religions, their own scholars have admitted that theirs is a collection of books comprising many writings by different authors (and many of them anonymous) which came to be compiled much later, and then given a name; and, that the book or books were then ascribed divine authorship through some forum, council or Synod (the term generally used is “Canonised”). The case for the Qur’an is different. In the case of Muhammad s.a.w., the Qur’an itself was already known by this term from the beginning when it was still being revealed to him, and which he then presented to his doubting audience as the standing miracle from God, the proof, confirming his prophethood. Although one such claim would have sufficed since the Qur’an is one book given to one man within his lifetime, in actual fact there are several such claims throughout this book. For example verses, such as:

وَهَـٰذَا كِتَـٰبٌ أَنزَلۡنَـٰهُ مُبَارَكٌ۬ مُّصَدِّقُ ٱلَّذِى

بَيۡنَ يَدَيۡهِ وَلِتُنذِرَ أُمَّ ٱلۡقُرَىٰ وَمَنۡ حَوۡلَهَا‌ۚ

“And this, too, is a divine writ which We (God)) have bestowed from on high – blessed, confirming the truth of whatever there still remains [of earlier revelations] – and [this] in order that thou (O Muhammad) mayest warn the foremost of all cities and all who dwell around it.”

(Qur’an: Al-An’am: 6: 92)

وَبِٱلۡحَقِّ أَنزَلۡنَـٰهُ وَبِٱلۡحَقِّ نَزَلَ‌ۗ وَمَآ أَرۡسَلۡنَـٰكَ

إِلَّا مُبَشِّرً۬ا وَنَذِيرً۬ا وَقُرۡءَانً۬ا فَرَقۡنَـٰهُ لِتَقۡرَأَهُ ۥ عَلَى

ٱلنَّاسِ عَلَىٰ مُكۡثٍ۬ وَنَزَّلۡنَـٰهُ تَنزِيلاً۬

“And as a guide towards truth have We bestowed this [revelation] from on high; with this [very] truth has it come down [unto thee, O Prophet]: for We have sent thee but as herald of glad tidings and a Warner, [bearing] a discourse which We have gradually unfolded, so that thou might read it out to mankind by stages, seeing that We have bestowed it from on high step by step, as [one] revelation.”

(Qur’an: al-Isra’:17: 105-106)

Even while receiving these revelations (as recitations) in stages; it was always intended to be collated into one single book with a given name to it i.e. “al-Qur’an” (the Recitation). Yet, in reference to itself, the author of this book also claims other appellations – consistent and relevant to itself, its purpose and use for man – names like:

Al-Kitab (the Book) – (ref: Qur’an: 2:2) ٱلۡڪِتَـٰبُ

Al-Furqan (the Criterion) – (ref: Qur’an: 25:1) ٱلۡفُرۡقَانَ

Al-Shifa’ (the Healing) – (ref: Qur’an: 10: 57) شِفَآءٌ۬

Al-Huda (the Guidance) – (ref: Qur’an: 72: 13) ٱلۡهُدَىٰٓ

Al-Dzikr (the Reminder) – (ref: Qur’an: 15:9) ٱلذِّكۡرَ

Al-Hikmah (the Wisdom) – (ref: Qur’an: 17:39) ٱلۡحِكۡمَةِ‌ۗ

Al-Nur (the Light) – (ref: Qur’an: 7:157) ٱلنُّورَ

Al--Khayr (the Goodness) – (ref: Qur’an: 3: 104) ٱلۡخَيۡرِ

Al-Qur’an al-Majeed (the Sublime Recitation) - (ref: Qur’an: 50:1) وَٱلۡقُرۡءَانِ ٱلۡمَجِيدِ

Al-Qur’an al-Hakeem (the Recitation full of Wisdom) – (ref: Qur’an: 36: 2) وَٱلۡقُرۡءَانِ ٱلۡحَكِيمِ

There are other adjectives and verbs used for the Qur’an (but without the definite article – “al” literally meaning “the” which when added to a verb or an adjective would become a name): viz. Karim (Noble), Hab-lullaah (rope or bond with God), Mau-idzah (Admonition), Tadzkirah (Reminder), Hukm (the Ordinance), Burhaan (proof), Tanzil (brought down from on High), Tib-yaan-li-kulli-shai’ (explanation for everything), Wahyi (revelation), Marfu-‘atin-Mutah-harah (Lofty and Pure) Ruh (Spirit or life giving message) Ah-san al-hadith (the best of speech), etc.

The significance for this is the ‘self-image’ it propounds. Ordinarily, contemporary human authors and conventional books would only give to themselves a few such descriptions – usually based on certain categorizations such as the title, subject matter, genre, language, style and the author’s sales pitch or claim. And this is a recent development in library science and methods; whereas the Qur’an was revealed more than 1400 years ago. Also, normally categorization is given after others have subjected the book to review. But, the Qur’an has already provided for itself the necessary appellations, descriptions and more – and all these will then have to be consistently and qualitatively upheld by the author throughout the book; a book not then yet published but gradually and generally collected in the hearts of men, over a period of 23 years.

How does one account for this when we have to note that Muhammad s.a.w. was an unlettered Arab who could neither read nor write, and had no formal scholarly training. Also over 1400 years ago, it was unknown, even by those who were literate amongst the Arabs, that the people of that time would even consider in their writings such matters as the Qur’an discusses. Yet, such is the nature of the Qur’an; it demands to be recognized and categorized as a Book of Divine origin.

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Footnotes:

[1] s.a.w. (abbreviation from the Arabic “Swollallaahu - ‘alai-hi wa-aalihi wa-sal-lam” meaning “Salutations of blessings of Allah and peace be upon him and his family.” A respectful address whenever the Prophet’s name is mentioned.

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“THE CRITERIA”

In one friendly interfaith dialogue engaged with a Christian evangelist[1], we could not proceed with any substantial discussion because each relied upon his own respective religious book as his authority in putting forth his doctrinal stand. This reliance upon authority can only be possible when firstly the ‘authority’ which is being referred to, has been mutually accepted[2]. Without this acceptance, we would end up in the fallacy termed as “circular reasoning”, thus:

Q: How do you know that your doctrine is true?

A: Because it is written in this Book!

Q: What makes you believe that that Book is truly from God?

A: Because I have faith in it!

Q: How do you get that faith?

A: Because I read that (same) Book!

Q: But how do you know that that Book is truly from God?

A: Because I have faith!

Q: And how do you get that faith?

A: I read the Book!!……?

To break this impasse, the discussion had to firstly contend with the issue of proving, with evidence and reasoning, the basis for acceptance of a Book, before assigning it as the authority for reference regarding doctrines. The question then is, “How can we agree that a particular book can be relied upon?” To say that it is from God requires that we have to provide for certain reasoning or rationale (criteria) for accepting that conclusion.

Thus, in our discussion, we proceeded to list mutually acceptable criteria for acceptance or as verification that can be tested which, by the way, implies that it serves also as basis for its falsification i.e. if a book does not meet these criteria then one is justified in rejecting its claim. This, in itself, is a scientific method.

We posed the question, “what would make you accept any Book to be from God or of Divine authorship?” The following were suggested[3], and I have made the case for the Qur’an by substantiating for each criterion listed (herewith):

(1) Claims to be from God;

(2) Cannot be produced by any others;

(3) Contains absolute principles;

(4) Does not contain discrepancies;

(5) Has contributed to the well-being of mankind at all levels;

(6) Can show that its prophecies are true;

(7) Data compatible with scientific research which indicate the author could not possibly have known them then, without the current finding;

(8) Still remains in its original text;

(9) Speaks of God and His plan;

(10) Has universal appeal.

“When in doubt, ask” is a cliché. The beginning of wisdom is actually when we realise we do not know. Questioning is an important process but we pose questions for deduction and analysis towards the verification of something to be meaningfully ascertained. To question something for the sake of mere questioning ad infinitum, without purpose, would be superfluous and has led many to become perplexed skeptics. This skepticism does not display intelligence, but only ones’ obstinacy in being persistent to remain in doubt. And this kind of doubt is antithetical to knowledge.

We have to consider: “What does it mean when we find a book that complies with all these criteria?”

It is the summation of all these criteria when found in the book that makes it inevitable for a sincere investigator to adduce the only reasonable conclusion – i.e. to believe that it must be of Divine authorship. Rationally, there can never be any other conclusion than this.

Knowledge has everything to do with meanings. The world-renowned contemporary Muslim thinker Prof. Syed Muhammad Naquib Al-Attas profoundly defines knowledge, descriptively, to mean:

“The arrival of the meaning of a thing or an object of knowledge in the soul of the subject; and simultaneously, from the fact that the subject or the seeker of knowledge is an active agent, knowledge is the soul’s arrival at the meaning of that thing or the object of knowledge.” [4]

The presence of meaning is knowledge, and when deep within our soul we become aware of it as being true, we should not ignore it nor pretend to remain uncommitted to it. The Arabic term ”kufr” which is derived from the root “k-f-r” which carries the meaning “to conceal; to cover up; to deny” refers to that attitude of refusing to acknowledge or be committed to the truth when it is already clearly known; a term which, although used generally for those who are unbelievers (”kaafir”)”, is still of concern to Muslims. Muslims are also warned against adopting such an attitude towards truth; an attitude leading to heedlessness towards acknowledging every favour (“ni’mah”) from God which has been bestowed upon them. Our supplication, which reflects the true Muslim attitude in seeking knowledge, is:

“O Allah! Make us see the Truth as true, and grant us the ability to follow it. Make us see the Falsehood as false, and grant us the ability to reject it.”

(The following chapters on, I will present the case for the Qur'an, for each of these criteria listed. Insha Allah!)

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Footnotes:


[1] This occurred in the early 1980’s, in a Muslim home in Ang Mo Kio (Singapore) visited by this evangelist who wanted to discuss religion (Islam vis-à-vis Christianity) in what he termed “Christian witnessing”. Together with a brother, Reme Ahmad, I was invited to provide the Islamic response.

[2] This basis is termed “tauqif-fiyah” (reliance on authority which has been accepted as reliable). Many Muslims, when using the Qur’an and authenticated Ahadith (report containing the sayings, deeds and consent of the Prophet s.a.w.) do not need to doubt these as bases for proof whenever they are referred to amongst Muslims, because we have already acknowledged them (Al-Qur’an and As-Sunnah) as authority. However, in the instances when we discuss these matters with non-Muslims, this basis cannot be used as they (the non-Muslims) have yet to be convinced of the basis for accepting them as reliable.

[3] It was unfortunate that even after the listing of the criteria, that interfaith dialogue was discontinued as our Christian counterpart withdrew from the subsequent meeting. Perhaps the first criteria could have been quite problematic for them, as the Bible we know it, comprises 66 different books (in the Protestant version), and the claim must be made from each and every one of these books.

[4] Wan Mohd Nor Wan Daud “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas – An exposition of the Original Concept of Islamization” 1998, published by ISTAC (International Institute of Islamic Thought and Civilization).Kuala Lumpur, Malaysia. (chapter 2 pp 104)

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MUSLIM'S PERSPECTIVE OF FAITH (IIMAN)

For us Muslims, Islam teaches us to have “ii-man” (Faith) only through confirmation with knowledge. And the use of reason has been made as one of the important bases for belief. In the Islamic belief system, the “means of obtaining knowledge for the creatures are three:[1]

[a] the five senses [2],

[b] reason [3],

[c] reliance upon true report [4] (universally conveyed reports from reliable sources, and from intuition of the elect e.g. Prophets)”;

and it (i.e. Faith) cannot be attained through blind acceptance. In one important verse in the Qur’an, Allah s.w.t. [5] states:

وَلَا تَقۡفُ مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٌ‌ۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَـٰٓٮِٕكَ كَانَ عَنۡهُ مَسۡـُٔولاً۬

“Do not follow (or pursue) anything in which you have no knowledge: verily, thy hearing and sight and heart (Fu’ad) - all of them - will be called to account for it (in the Hereafter).”

(Qur’an: al-Isra’: 17: 36)

Thus it is that it came as a surprise to many unfamiliar with Islam, to be told that Muslims have to rely on reason as one of the bases for arriving at faith. They may even argue, “that in matters of religion, since it deals with God and the infinite ‘mystery’, the human mind (which is finite) would be unable to comprehend these matters, and therefore is irrelevant.” This is refuted by the counter argument “yet we who have been bestowed with that mind (reason) can still verify truth within its finite capability and not totally discard its use!”

It is not about “comprehending” in the sense of enveloping all, but it must mean “comprehension” in the sense of sensibility; of awareness, and of recognizing or verifying truth from falsehood concerning God. Surely God who wishes to guide man must have prepared man to be capable of understanding and discerning the message when He communicates it to man regarding Himself, albeit within the finite capacity in man. In facing the question of infinite reality, it is not a license for totally discarding the use of his reason; (by their relegating it under the guise of “mystery” in religion to justify their non-application of reason). It is unfortunate that some people hold this view, which has thus even led them towards acceptance of irrational doctrinal concepts and other absurdities – thus they invite upon themselves attacks and accusations of religion being antithetical to science and reasoning; mere myths and superstitions, etc. We Muslims take strong exception to this.

Parable: buying a calculator

In one interfaith discussion on theology, to refute the stand ‘that in matters of religion and belief, using reason is irrelevant’, I have used the analogy of purchasing an electronic calculator. We all know that any such calculator has a limited number of digits, yet we know numbers can be infinite. If we intend to test whether the calculator is defective or otherwise, we can do a simple arithmetical calculation within its capacity, and not demand that the calculator computes infinite numbers as the test. Thus for example, if using the addition mode we enter one plus one plus one on the calculator and it gives us a total of one, we know for a certainty that it is faulty.

In life, we are to be open to any thesis, as long as it is in the realm of possibility [6] i.e. we are neither to accept a thesis as already true, nor to categorically reject it as false, unless we have a clear basis. Our own doubt which is actually based on our ignorance, perhaps because contemporary scientific knowledge is unable yet to fully explain a thesis, is not a basis for its rejection. It only justifies our non-committal stance towards accepting. This is not the same as rejection or refutation. We are to withhold judgement until such time as the evidence compels us to either become convinced of its truth or reject it because of its proven falsity. For in Islam, rejection too requires proof. As for something which can be proven to be absurd (antithetical) or rationally impossible [7], then this is accepted grounds for its rejection.

In Islamic theology, we differentiate between “rational impossibility” and what is regarded as “common impossibility [8].” Those matters which are described as “common impossibility” are those occurrences which defy the normal knowledge or natural laws known to man, but that still fall under possibilities which are not necessarily opposed to the mind. This would include something extra-ordinary so that even though we may be unable to explain the ‘how’ of its occurrence, nevertheless it is not grounds to deny the possibility for it to have happened. For example at one time we may consider as impossibility the claim that one can instantaneously communicate with someone else who is in another part of the world. Yet with modern technology, this is no longer regarded as impossibility. But on the other hand were someone to claim that there exists “a square which is at the same time also a circle”; or “a part of something is also equal to its whole; etc.” these are rational impossibilities which are to be rejected as absurdities (i.e. which our minds recognize self-evidently to be impossible) and therefore untrue.

Admittedly, in enjoining the use of our faculty of reason, Islam knows the limitations of using reason by man, and we are to acknowledge the supremacy of revelation over our reasoning and our finite knowledge. Yet revelation must represent truth and though it may seem extra-ordinary, it will never contain absurdities - antithetical to reason. And for Muslims, when presented with the clear revelation from God, even though there may still be gaps in our total understanding, this will not be used to oppose the revelation - long as it is in the realm of possibility. Just like the angels, when presented with such knowledge, we too are to humbly acknowledge God’s Wisdom over our limitations with this glorification:

سُبۡحَـٰنَكَ لَا عِلۡمَ لَنَآ إِلَّا مَا عَلَّمۡتَنَآ‌ۖ إِنَّكَ أَنتَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ

“Limitless art Thou in Thy glory (O Lord)! No knowledge have we save that which Thou hast imparted unto us. Verily, Thou alone art all-knowing, truly wise.”

(Qur’an: al-Baqarah: 2: 32)

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Footnotes:

[1] “As-baa-bu- al-‘ilmi lil-kholqi- thalaa-thah…” refer: “A 16th Century Malay Translation of the Aqa’id an-Nasafi” as translated and commented on by Syed Muhammad Naquib Al-Attas (University of Malaya publication)

[2] “ al-hawas al- khamsu”

[3] “al-‘aqlu”

[4] “al-khabar al- sodiq”.(Added explanation within brackets is mine)

[5] s.w.t. (abbreviation from the Arabic “sub-Hanaa-huwa-ta’ala”) which means “Glorified is He in His transcendence.”

[6] The term used in Malay is “harus bagi akal”

[7] The term used in Malay is “mustahil bagi akal”

[8] The term used in Malay is “mustahil bagi adat”

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